a spirit, is invisible to us, and therefore, when he will appear, it must be in some borrowed shape, and he usually fitteth that shape to the ends of his apparition. If it be to terrify, it is commonly in a dreadful shape, and for the most part, God will not suffer him to appear in any other, that man may the better know that it is the enemy that he hath to deal with. And so before our fall, when he would deceive, he speaketh by a subtle creature, and is permitted to do it by no other, that man might have the more reason to suspect that he came in way of deceit. We are incompetent judges of the full of these things, unless we better knew the acquaintance that man then had with the angelical nature, and what familiarity was between them, or what alteration is since made in the nature of the instrumental serpent by the curse. Why, then, should we unbelievingly ask, how these things can be which God revealeth, when we may easily know that we are such incompetent judges?

Many more of these objections might be mentioned, and easily confuted, that are raised by infidels about the creation and fall; but because Junius hath confuted twenty-two of them already, after his 'Prelections on Gen.' (iii. p. 99,) against an antinomian that then urged them from Simplicius, the heathen philosopher, I shall refer them thither that need it, for satisfaction.

Object. 7. How could Cain fly into the land of Nod, or build a city, (Gen. iv. 16, 17,) when there was no more men on earth?

Answ. 1. At least, it is called the land of Nod, not because it was so called in Cain's time, but in the time when Moses wrote. 2. It is supposed to be between the hundredth and two hundredth year of his age, that Cain built this city, and by some, the three or four hundredth, for it is not said that he did it presently after his curse, though these things are laid close together in the concise narration. And why might not Cain's posterity be easily multiplied, in all that time to such a number as might build and replenish a city, yea, many cities.

Object. 8. Is it a likely thing that the Red Sea should be divided for the Israelites to pass through? or that the sun should stand still in Joshua's time, and not all the creation be overturned by it? or that Jonas should live without air in the belly of a whale; or not be digested in his belly as other food is? How can these things be?

Is

Answ. And what must God do none but likely things? it not as easy with him to do all this, as for you to inove a

finger, and much more? Is it not as easy to make the water stand still as move; or to gather it on heaps in the sea, as to gather it into the sea from the rest of the earth, and to keep its course in ebbing and flowing? And is it not as easy to cause the sun to stand still as to move? And so to move as it is supposed to do? If the sun had used to stand still, would you not have taken it for as incredible a matter that it should move? And have said as unbelievingly, "How can this be?" And for the disordering of nature, it was sun, and moon, with all the moveable frame that stood still together, and not the sun alone: and so made no such alteration as is imagined, it must have done.

And for Jonas, that God that made him and all the world, and sustaineth it by his power, could easily do this. Perhaps these infidels will next say, that an infant cannot live in the mother's womb, for want of air or breath.

2. Are they not as great works which we every day see, in the being and course of sun, moon, and other creatures, as any of these?

3. Is it likely that Moses would have written of such a thing as the standing and opening of the Red Sea, and the Israelites passing through it, to those same Israelites, and that he would so often have used that as an argument to move them to obedience, and deliver them his law to be kept upon such an obligation or motive, if no such thing at all had been done? Would so many thousand people have believed such a man that told them they were led through the Red Sea as on dry land? And would they have followed him forty years through a wilderness, and so zealously have maintained his law, which was backed with such motives, if they had all known these things to be false? Or was it possible they should be false, and they not know them?

But I will stand no more in confuting these cavils against the Old Testament, but speak to two, or three, which they bring against the Gospel of Christ.

Object. 9. Is it a likely thing that a virgin should conceive and have a child? How can this be?

Answ. Is it not as easy for God to cause conception by the Holy Ghost immediately, as mediately by man? Doth God enable a creature to do that which he cannot do himself, without that creature? What madness were it to dream that this exceeds the power of God?

Object. 10. Is it a likely thing that God should become a

man, or that God and man should be one person, which is more condescension than for a prince to become a fly, to save flies from being killed?

Answ. It is one thing to ask whether this be possible, and another, whether it were done. It is, indeed, the greatest wonder of all the works of God; but there is no contradiction in it to prove it impossible. The Godhead was no whit really abased or changed by this union, but, at the utmost, relatively and reputatively only. God did not become man, by ceasing to be God, or commixing the human nature with the divine; but only assumed a human nature to the divine. It is not, therefore, as if a prince should become an inferior creature, but only as if he should assume such a creature into so near a relation to him.

2. And that God hath indeed done this, his evident testimonies have proved to the world; is it likely or possible that one should assert such a thing, and seal it in the face of the world, with miracles, and rise himself from the dead, and send forth a spirit of miracles and of holiness on his church, to confirm his affirmation, if all this were not true which he affirmeth?

3. Is this the thanks that God shall have for his wonderful condescension, that though he prove it to be true yet we will not believe the mercy that he shows us, unless it seem likely to us in the way of its accomplishment?

Object. 11. Is it not a contradiction to say, that there are three persons, and but one God?

Answ. No; because to be a person or substance in the Godhead, and to be a God is not all one. It is no contradiction that the vegetative, sensitive, and rational in man should be three, and distinct one from another, and yet not be three souls, but one. And that power, understanding, and will, should be three, and distinct; and yet not three souls, but one; and that power, light, and heat, should be distinct in the sun; and yet not be three suns but one. Why, then, should the divine Trinity of subsistences seem a contradiction.

Object. 12. There are many contradictions in the Scripture: and, therefore, it is incredible. For example, "Before the cock crow twice." (Mark xiv. 30.) Matthew and Luke say, "Before the cock crow." And many the like.

Answ. 1. It is mere ignorance of the sense of Scripture, that causeth this conceit of contradiction. Expositors themselves are imperfect in the understanding of them; yet if you

will well read them, you will see how easily and clearly they reconcile many things that seem irreconcilable to the ignorant. Read among others, Scharpius's 'Symphonia,' to that end.

2. As to the text instanced, the second cock's crowing was then specially and eminently called "the cock's crowing ;" and, therefore, Matthew and Luke do name no more but “the crowing of the cock," meaning that second cock, which was specially so called; (of which see Grotius on the text;) whereas, Mark doth more precisely express the same in fuller words: what a vain mind is it that will pick quarrels with such expressions!

I give but a brief touch of these few common exceptions, leaving them to seek the resolution of such doubts, from commentators that have performed it, or from their judicious teachers who are at hand, and ready to doubt it.

The Lord acquaint unbelieving sinners with the greatness of their ignorance, and the shallowness of their capacities, that they may know how unfit they are to expostulate with their Maker, and what need they have to wait upon him as humble learners! For the meek he will teach his way; (Psalm xxv. 9;) and unto babes doth he reveal the mysteries of his will. For though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off. (Psalm cxxxviii. 6.) And the mysteries of the Gospel, which now seem incredible, he will one day open to the comfort of his saints, and the confusion of unbelievers; even at the appearing of our Lord Jesus Christ, which in his times he shall show, who is the blessed and only potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen or can see; to whom be honour and power everlasting. Amen.

THE

REASONS

OF THE

CHRISTIAN RELIGION.

THE FIRST PART

OF

GODLINESS;

Proving by natural evidence the being of God, the necessity of holiness, and a future life of retribution; the sinfulness of the world; the desert of hell; and what hope of recovery mercies intimate.

Proving by evidence, supernatural and natural, the certain truth of the christian belief, and answering the objections of unbelievers.